The Book of Micah – Part 6, Micah 6:1-16

[Study Aired March 30, 2024]

The Lord’s word from Genesis to Revelations has the same broad theme of sin, repentance and forgiveness, represented in two female legends representing churches: the Lord’s former ‘hated’ wife, symbolizing the Old Testament covenant, and today in the creation of His Bride, symbolizing the New Testament covenant.

Solomon’s one thousand wives and the ten tribes of Leah’s children in Israel symbolise the various Christian denominations and all spiritual dogmas that couldn’t match Solomon’s wisdom. Despite his one thousand wives being hand-picked ethnic beauties, they lacked a deep connection with his wisdom, precisely like the Christian denominations since the cross weary Christ.

Ecc 7:27  Behold, this have I found, saith the preacher, counting one by one [eliminating methodically], to find out the account [to find a wife who would compliment his physical intellect and wisdom]:
Ecc 7:28  Which yet my soul seeketh, but I find not: one man among a thousand [the whole of a matter ~ unwittingly resulting in the coming Christ] have I found; but a woman among all those have I not found.

Solomon represents Christ and the 700 concubines and 300 wives, all of whom are lawful wives upon marital unity equals 1,000, meaning the entire world of Christian churches. These numbers symbolize the vastness and diversity of the Christian faith. They equally represent the ten tribes of Israel in exile in Babylon, and the same Babylon has remained with us to this very day, primarily as Babylonian Christianity. These Babylonian wives, who all claim Christ as their savior, are witless to their representation as the same dull women of Solomon’s harem. They only see the likes of Micah and all the prophet’s work as mostly wearisome historical accounts with very little application to themselves, precisely as we all once did. One of our oft-repeated chapters to substantiate that account is Isaiah 4, which, to the spiritually trained eye, is a short but rich summary of what Micah and the prophets, with the same pattern with different wording, endlessly repeat.

Isa 4:1  And in that day seven [the complete (fullness) process of a thing] women shall take hold of one man [Christ, and for this exercise, Solomon], saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
Isa 4:2  In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

In other words, we will choose a preacher who will teach pleasant words to sensually tickle our ears and stomp on this Lake of Fire ballyhoo because we (deludedly imagine that we…) are married to Him! Yet, in their subconsciousness, they, “the sinners in Zion”, are silently troubled because they really are unsure of their foundation.

There is a massive time-lapse between Isaiah 4:1 and verse 2 of a symbolic 2,000 years since the cross, during which time only the Lord’s Bride in that age and hidden from the world is given to be washed by His word to become fruitful and glorious to her Husband. 

Isa 4:3  And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:
Isa 4:4  When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.

(Isa 33:14  The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? [only the Bride]).

Isa 4:5  And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.
Isa 4:6  And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.

The Lord’s Bride is today going through her period of age-lasting burnings in learned joy and comfort since her Lord is the tabernacle and shadow in her heated, stormy trials of life.

The Book of Micah’s seven chapters are a progressive account of Israel having reached the pre-designed end of the Lord’s patience, with chapter six clearly stating the Lord’s charge against Israel. Of course, for the new Christ being dragged to understanding, Israel represents us, the individual, who needs to recognise and acknowledge his sins for a startling and joyous outcome.

The Indictment of the Lord

Mic 6:1  Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice.
Mic 6:2  Hear ye, O mountains, the LORD’S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.
Mic 6:3  O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
Mic 6:4  For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
Mic 6:5  O my people, remember now what Balak [baw-lawk] king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.

Balaam, the son of Beor answering Balak from Shittim to Gilgal, represents Israel’s whoredoms with the daughters of Moab. Those Moabite daughters engaged the Israelites in all sorts of physical prurience that represented a spiritual correlation and the classically memorable saga of Balak seeking divination from Balaam to curse Israel for us to learn about ‘idols of the heart.’

Num 25:1  And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
Num 25:2  And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
Num 25:3  And Israel joined himself unto Baalpeor [Baal worship]: and the anger of the LORD was kindled against Israel.

It sounds preposterous and bombastic, but Micah 6:1, as is the entire Bible, astonishingly is mostly only for the Elect of God to understand (Luk 8:9-15)! So, Micah says to her, “Hear ye now what the Lord says, Arise, contend thou before the mountains, and let the hills hear thy voice.” It is His Bride alone who is given to understand that the Lord, through Micah, is speaking to her to arise and give an account of her sins before Him, to hear His indictment of her since creation for the exact pattern of sin, chastisement and repentance repeated endlessly in Israel.

Micah emphasises that we are to remember what Balak and Balaam did. So, what did those notable characters do?

For brevity’s sake, you can read the full account of Balak’s colorful escapades in Numbers chapters 22–25, with a reference in Judges 11:25.

Balak – Phonetic: baw-lawk’– Definition: Balak = devastator 1. a king of Moab who hired Balaam to curse Israel.

Balaam – Phonetic: bil-awm’ – Definition: Balaam = not of the people n pr m 1. the son of Beor, a man endowed with the gift of prophecy. From H1077 – 1. not, hardly, else

In summary, Balak is dreadfully fearful of the children of Israel and the terrifying stories accompanying them from Egypt to the plains of Moab, where Balak and Balaam, the kings of Moab and Midian, lived. Balak realised that he and his subjects are no match for the children of Israel and sought assistance from Balaam. Their dread is the earlier reference to Babylonian Christianity’s unspoken dread and evil conscience for dismissing pretty much the entirety of scripture with their own bread and water, particularly when they see the Lord and His Saints in their glory at the First Resurrection.

Balak initially is us in Babylon seeking confirmation of our self-righteousness from a co-harlot church represented as Balaam, rather than going directly to our accuser, in this case, Israel, for mercy and forgiveness.

Mat 5:23  Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 
Mat 5:24  Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 
Mat 5:25  Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
Mat 5:26  Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

Balak represents us when we don’t seek the Lord’s counsel because, at heart, we know it will not be what we want, and like Balak, we unwittingly curse God by going to any of the wolves in sheep’s-clothing ministers represented as Balaam, in Babylonian Christianity.

Num 22:6  Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. 
Num 22:9  And God came unto Balaam, and said, What men are these with thee? 
Num 22:10  And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, 
Num 22:11  Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. 
Num 22:12  And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.

Balak was going to pay Balaam most handsomely for his curse upon Israel, but he initially objected to going against the Lord’s admonition not to curse.

Num 22:18  And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more. 
Num 22:19  Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.
Num 22:20  And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do.
Num 22:21  And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. 
Num 22:22  And God’s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 

Our Lord doesn’t respond kindly to a double-minded man for the Balaam we sometimes are, who refuses to listen to his commandments to which we are all hopefully becoming increasingly guiltless.

Thereafter we are well-versed in the hilarious account of Balaam having a serious chastising chat with his ass. The ass was given a better vision than Balaam and knew not to defy the Lord but rather to wait as instructed to hear divine counsel on the matter. Nonetheless, Balak doggedly insists that Balaam curse Israel on four different occasions by pretending to inquire of the Lord for a personally more favourable answer. For our equally dreadful learning, both Balak and Balaam had a dangerous idol of their hearts which we mimic anytime we don’t first enquire about Christ’s directions when our dismissed evil conscience tells us otherwise.

Eze 14:1-11  Then came certain of the elders of Israel unto me, and sat before me. 
Eze 14:2  And the word of the LORD came unto me, saying, 
Eze 14:3  Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?
Eze 14:4  Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols; [in other words, our Lord will likely give us our lust for a severe chastisement!]
Eze 14:5  That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Eze 14:6  Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. 
Eze 14:7  For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself:
Eze 14:8  And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD.
Eze 14:9  And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. 
Eze 14:10  And they shall bear the punishment of their iniquity: the punishment of the prophet [… the Bride learning to be a prophet] shall be even as the punishment of him that seeketh unto him;
Eze 14:11  That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.

So, upon us being chastised for our multitude of idols of our heart, what do we humbly do to be in unity with our Husband?

What Does the Lord Require?

Mic 6:6  Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? 
Mic 6:7  Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? 
Mic 6:8  He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? 

1Sa 15:21  But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.
1Sa 15:22  And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.
1Sa 15:23  For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.
1Sa 15:24  And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice. 
1Sa 15:25  Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.
1Sa 15:26  And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel.

Saul’s refusal to heed the Lord’s commandments, like Balak and Balaam, results in a clear crystal response: obey His word, or we will be rejected from being the Wife of Christ.

The following is our rod of chastisement (not the thousand years of rulership with a rod of iron upon the surviving world at Christ’s return) for disobedience before we see a glorious ending in salvation in Micah’s last chapter, chapter seven.

Destruction of the Wicked

Mic 6:9  The LORD’S voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.

God’s word is a fiery rod that straightens up every one of His Elect, the heavenly ‘city’, before they are judged and appointed praiseworthy to be His Bride in this age.

Isa 30:19  For the people shall dwell in Zion at Jerusalem [heavenly Jerusalem within]: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. 
Isa 30:20  And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers [‘thy name’, the Christs appointed by the Christ as we judge ourselves so that we do not have to be judged]:

Psa 23:3  He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. 
Psa 23:4  Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 

Isa 30:21  And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

Jer 5:14  Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

Rev 11:3  And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Rev 11:4  These are the two olive trees, and the two candlesticks standing before the God of the earth. 
Rev 11:5  And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

Mic 6:10  Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?

A “scant measure that is abominable” is our slothful treasuring of the children of our enemies who represent the seeming minor sins, the crumbs of leaven in our lives.

Deu 20:16  But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
Deu 20:17  But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: 
Deu 20:18  That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God

The Amorites and Moabites are as evil as each other and slated for utter destruction.

Zep 2:8  I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached [1. to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid] my people, and magnified themselves against their border.
Zep 2:9  Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation:

Mic 6:11  Shall I count them pure with the wicked balances, and with the bag of deceitful weights?

Israel’s sins are a foil for our sins, being spiritually equal to Sodom and Gomorrah’s physical vulgarities. When the idols of our hearts are not swiftly judged, we grow bold to commit more outrageous sins and are thus considered ‘rich’ men full of spiritual violence and deceit. In those circumstances, we are highly likely to obtain a more favourable counsel from a soothsaying secular source than a word from God we know will be unpalatably true.

Mic 6:12  For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.
Mic 6:13  Therefore also will I make thee sick in smiting [Chastising] thee, in making thee desolate because of thy sins [unable to produce the fruit of the spirit].
Mic 6:14  Thou shalt eat, but not be satisfied; and thy casting down [sickness and casting forth unripe and rotten fruit] shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.

If we insist on idols of the heart, the following verse condemns us to limping.

Gal 5:16  This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 
Gal 5:17  For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

Mic 6:15  Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine. 
Mic 6:16  For the statutes of Omri [Definition: Omri = pupil of Jehovah] are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach [1. to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid] of my people.

It is a desolate note on which to finish Micah’s chapter six since it is we who are Christ’s “pupil” and have walked in the ways of Ahab, who lusted after Naboth’s vineyard and was ruled by his wicked wife Jezebel’s counsel, to acquire the land through Naboth’s murder. It means that we can’t rob our Lord to acquire good spiritual works by murdering his word. The only way into the Lord’s house is through the front door.

Joh 10:7  Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
Joh 10:8  All that ever came before me are thieves and robbers: but the sheep did not hear them. 
Joh 10:9  I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
Joh 10:10  The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

Particularly in the last several years, the Bride of Christ has become far ‘more abundantly’ joyful for her chastisements rather than being somewhat childlike in hiding or accusing our brother sent by the Lord to correct us, giving rise to our excusing ourselves.

Next week, always Lord willing, is chapter seven and the last of Micah. By the Lord’s will, and beginning with His Bride, is that the end of a thing is better than its beginning for her and her children.

Ecc 7:7  Surely oppression [Chastisement without relief] maketh a wise man mad; and a gift [a bribe like Balak’s] destroyeth the heart. 
Ecc 7:8  Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. 

Psa 30:1  A Psalm and Song at the dedication of the house of David. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me. 
Psa 30:2  O LORD my God, I cried unto thee, and thou hast healed me.
Psa 30:3  O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. 
Psa 30:4  Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness. 
Psa 30:5  For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

Audio Links

Awesome Hands – part 83

“The judgments” Part N

August 5th, 2015

Exo 23:7  Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.
Exo 23:8  And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.
Exo 23:9  Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

The verses in the study today are verses which have very basic and practical uses for our everyday lives, and they also help us formulate our thoughts for what the Lord is going to present to us in the verses following them (which will be covered next study).

False accusations and righteous judgment

Being able to examine a situation and see the forest for the trees can at times be a very hard thing to do. The Lord knew this to be true and set out to give us laws that would help those who were in the place of passing judgments to be able to do this job properly.

We know that the law was given to a “lawless and disobedient” people, but it was also given to several other groups that we are all very familiar with if we are candid with ourselves.

We are going to cover several verses in 1 Timothy chapter 1 with the verses in today’s lesson. First off, I will read the verses together and in context.

1Ti 1:3  As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,
1Ti 1:4  Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.
1Ti 1:5  Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
1Ti 1:6  From which some having swerved have turned aside unto vain jangling;
1Ti 1:7  Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
1Ti 1:8  But we know that the law is good, if a man use it lawfully;
1Ti 1:9  Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
1Ti 1:10  For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;
1Ti 1:11  According to the glorious gospel of the blessed God, which was committed to my trust.
1Ti 1:12  And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

Given what we just read, I want to connect the concepts here in 1 Timothy to Exodus 23:7-9. These verses in Timothy do not only apply here, but the concepts laid out certainly give us more context on the judgments given to us in Exodus 23.

Exo 23:7  Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.

We are told to stay away from a “false matter” for very good reasons.

(ESV) Keep far from a false charge, and do not kill the innocent and righteous, for I will not acquit the wicked.

(GNB) Do not make false accusations, and do not put an innocent person to death, for I will condemn anyone who does such an evil thing.

(BBE) Keep yourselves far from any false business; never let the upright or him who has done no wrong be put to death: for I will make the evil-doer responsible for his sin.

Keeping ourselves “pure heart” and “good conscience” as stated in 1 Timothy is directly connected with realizing that “judges” have an ultimate Judge.

Our Judge will be passing on judgment which comes directly from mouth, and the mouth speaks what the heart is feeling/thinking.

Jer 23:16  Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.

Mat 12:34  O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

Mat 15:18  But those things which proceed out of the mouth come forth from the heart; and they defile the man.

Luk 6:45  A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

Mat 7:1  Judge not, that ye be not judged.
Mat 7:2  For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

The two concepts spoken about in Exodus 23:7 tell us to not listen to or partake of false accusations and to not put an innocent person to death. If we disobey these judgments/laws, then we ourselves will be guilty of the “blood on our hands” so to speak.

In 1 Timothy 1:6 that those who stray from a pure heart, a good conscience and faith do so because they “give heed to FABLES and endless genealogies” which only produce MORE questions and do not solve whatever issue is at hand.

Why does a person “give heed” or listen to these things? It is because they give heed to a doctrine that they have not heard before or are straying from the “sound doctrine” that has been proven.

2Jn 1:8  Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.
2Jn 1:9  Whosoever transgresseth, and abideth not in the doctrine of CHRIST, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
2Jn 1:10  If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
2Jn 1:11  For he that biddeth him God speed is partaker of his evil deeds.

Bribes and righteous judgment

Bribes and righteous judgment do NOT go hand in hand.

Exo 23:8  And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.

When we consider who it is who sees and who it is that is righteous, these verses become even more pertinent to our spiritual walks with the Lord.

Of course, our spiritual walks are only part of the equation of things to consider, but they also are something we can apply to our daily lives today.

It’s easy to conclude what bribes do to those that need to be able to pass righteous judgment to those who need to be judged. We are talking about the laws given to the judges to judge the people with, so how do bribes affect God’s people if not addressed and seen for what they are?

1Sa 8:1  And it came to pass, when Samuel was old, that he made his sons judges over Israel.
1Sa 8:2  Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba.
1Sa 8:3  And his sons walked not in his ways (think… DOCTRINE), but turned aside after lucre, and took bribes, and perverted judgment.
1Sa 8:4  Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,
1Sa 8:5  And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
1Sa 8:6  But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.

Judgments which can be bought with a bribe are obviously not proper judgments. Worse than that, they lead people to welcoming in even more evil to their lives just like the elders of Israel did when they petitioned Samuel to give them a judge over them.

If the judges would have “walked after Samuel’s way”, then the evil of appointing a king over themselves would not have taken place. Of course, the Lord wanted us to see that we have a “law in our members”, our king that we desire to be our head, that reigns over us because we do not have righteous judgment ourselves.

There are more examples of bribed judgment in scripture, and here are a few of those examples.

Psa 26:1  A Psalm of David. Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.

Psa 26:9  Gather not my soul with sinners, nor my life with bloody men:
Psa 26:10  In whose hands is mischief, and their right hand is full of bribes.
Psa 26:11  But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.

Pro 17:23  A wicked man taketh a gift out of the bosom to pervert the ways of judgment.
Pro 17:24  Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.

Isa 1:23  Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

Contrasted with:

Jas 1:26  If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.
Jas 1:27  Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

So, if we consider that Samuel’s sons didn’t “walk in his way” and then realize that this is a type for us, who’s “Way” should we be walking in?

What does “doctrine” have to do with the items mentioned in Exodus 23? The emphasis and ( ) are mine.

Exo 23:7  Keep thee far from a false matter (MIND and DOCTRINE); and the innocent and righteous slay thou not: for I will not justify the wicked.
Exo 23:8  And thou shalt take no gift: for the gift blindeth the wise (EYES that SEE, EARS that HEAR), and perverteth the words of the righteous.
Exo 23:9  Also thou shalt not oppress a stranger: for ye know the heart of a stranger (SOUL), seeing ye were strangers in the land of Egypt.

“Don’t be involved with false accusations, don’t slay an innocent man, take no gifts or bribes and don’t oppress strangers.” All of these concepts are rooted in doctrine, in the mind that has given us our doctrine, but it may not appear to be the case on the surface and in the letter.

1Ti 1:3  As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,

1Ti 1:6  From which some having swerved have turned aside unto vain jangling;

The Lord has continued to give laws to Moses to give to the Israelites. In turn, the Israelites will have judges who are being given directions on how to judge properly.

Likewise, we have been given a law of Christ that we use to judge all situations in our lives each and every day.

What we DO NOT want to do is turn aside our judgment to “vain jangling”, so what is “vain jangling?”

Strongs:

G3150

mataiologia

mat-ah-yol-og-ee’-ah

From G3151; random talk, that is, babble: – vain jangling.

From G3151:

G3151

mataiologos

mat-ah-yol-og’-os

From G3152 and G3004; an idle (that is, senseless or mischievous) talker, that is, a wrangler: – vain talker.

Thayers:

G3150

mataiologia

Thayer Definition:

1) vain talking, empty talk

Part of Speech: noun feminine

A Related Word by Thayer’s/Strong’s Number: from G3151

Citing in TDNT: 4:524, 571

From G3151:

G3151

mataiologos

Thayer Definition:

1) an idle talker, one who utters empty senseless things

Part of Speech: noun masculine

A Related Word by Thayer’s/Strong’s Number: from G3152 and G3004

Citing in TDNT: 4:524, 571

G3152

mataios

Thayer Definition:

1) devoid of force, truth, success, result

2) useless, of no purpose

Part of Speech: adjective

A Related Word by Thayer’s/Strong’s Number: from the base of G3155

Citing in TDNT: 4:519, 571

G3004

legō

Thayer Definition:

1) to say, to speak

1a) affirm over, maintain

1b) to teach

1c) to exhort, advise, to command, direct

1d) to point out with words, intend, mean, mean to say

1e) to call by name, to call, name

1f) to speak out, speak of, mention

Part of Speech: verb

A Related Word by Thayer’s/Strong’s Number: a root word

Citing in TDNT: 4:69, 505

So “vain babbling” is to speak something that is devoid of truth and has no purpose which is what those who turn from sound doctrine do.

What then is sound doctrine so that we know what it is we should be saying, thinking and applying/judging in our lives and in all situations we encounter or are asked about by others?

1Ti 1:10  For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound (G5198) doctrine (G1319);

G5198

hugiainō

hoog-ee-ah’ee-no

From G5199; to have sound health, that is, be well (in body); figuratively to be uncorrupt (true in doctrine): – be in health, (be safe and) sound, (be) whole (-some).

G5199

hugiēs

Thayer Definition:

1) sound

1a) of a man who is sound in body

2) to make one whole, i.e. restore him to health

3) metaphorically teaching which does not deviate from the truth

Part of Speech: adjective

A Related Word by Thayer’s/Strong’s Number: from the base of G837

Citing in TDNT: 8:308, 1202

G837

αὐξάνω

auxanō

Thayer Definition:

1) to cause to grow, augment

2) to increase, become greater

3) to grow, increase

3a) of plants

3b) of infants

3c) of a multitude of people

3d) of inward Christian growth

Part of Speech: verb

A Related Word by Thayer’s/Strong’s Number: a prolonged form of a primary verb

Citing in TDNT: 8:517,*

I know that is all a bit technical when drilling down into the roots of the words, but the end result is that “sound doctrine” is not deviating away from the Truth.

Jesus Christ gave us His TEACHING, His doctrine. The root “sound” doctrine is that which causes and INCREASE.

How does this allow hearken back to Exodus 23:7-9?

Exo 23:9  Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

We know what it is like to not have proper judgment or consideration given to us. “Strangers” in the land aren’t afforded the same consideration as someone who is a native to the land.

Strangers a lot of times may be unaware of the “laws of the land” they are guilty of breaking. When they do break the laws, they may not know the penalties or technicalities associated with breaking those laws and they may not be able to afford counsel or representation in a “court of law”.

When then does this leave a judge?

As spiritual judges, who know the “heart” of a stranger, we are told to hearken to the teaching of Christ and apply that you our judgments, both of ourselves first and foremost and then on the will the Lord is working out in other’s lives.

The English word used as heart here isn’t very revealing. This word would be better translated “soul” as it is the other 400+ times in Hebrew. I am not going to include them all here for the sake of space, but I’ll show the first 416 entries.

H5315

nephesh

Total KJV Occurrences: 749

soul, 416

Gen_2:7, Gen_17:13-14 (2), Gen_19:20, Gen_27:4, Gen_27:19, Gen_27:25, Gen_27:31, Gen_34:3, Gen_34:8, Gen_35:18, Gen_42:21, Gen_49:6, Exo_12:15, Exo_12:19, Exo_30:12, Exo_31:14, Lev_4:2, Lev_5:1-2 (2), Lev_5:4, Lev_5:15, Lev_5:17, Lev_6:2, Lev_7:18, Lev_7:20-21 (4), Lev_7:25, Lev_7:27 (2), Lev_17:10-12 (3), Lev_17:15, Lev_19:8, Lev_20:6 (2), Lev_22:3, Lev_22:6, Lev_22:11, Lev_23:29-30 (3), Lev_26:11, Lev_26:15, Lev_26:30, Lev_26:43, Num_9:13, Num_11:6, Num_15:27-28 (2), Num_15:30-31 (3), Num_19:13, Num_19:20, Num_19:22, Num_21:4-5 (2), Num_30:2, Num_30:4-8 (6), Num_30:10-13 (4), Num_31:28, Deu_4:9, Deu_4:29, Deu_6:5, Deu_11:12-13 (2), Deu_11:18, Deu_12:15, Deu_12:20-21 (3), Deu_13:3, Deu_13:6, Deu_14:26 (2), Deu_26:16, Deu_30:2, Deu_30:6, Deu_30:10, Jos_22:5, Jdg_5:21, Jdg_16:16 (2), 1Sa_1:10, 1Sa_1:15, 1Sa_1:26, 1Sa_2:16, 1Sa_17:55, 1Sa_18:1 (3), 1Sa_20:3-4 (3), 1Sa_20:17, 1Sa_23:20, 1Sa_24:11, 1Sa_25:26, 1Sa_25:29 (2), 1Sa_26:21, 1Sa_30:6, 2Sa_4:9, 2Sa_5:8, 2Sa_11:11, 2Sa_14:19, 1Ki_1:29, 1Ki_2:4, 1Ki_8:48, 1Ki_11:37, 1Ki_17:21-22 (2), 2Ki_2:2, 2Ki_2:4, 2Ki_2:6, 2Ki_4:27, 2Ki_4:30, 2Ki_23:3, 2Ki_23:25, 1Ch_22:19, 2Ch_6:38, 2Ch_15:12, 2Ch_34:31, Job_3:20, Job_6:7, Job_7:11, Job_7:15, Job_9:21, Job_10:1 (2), Job_12:10, Job_14:22, Job_16:4, Job_19:2, Job_21:25, Job_23:13, Job_24:12, Job_27:2, Job_27:8, Job_30:16, Job_30:25, Job_31:30, Job_33:18, Job_33:20, Job_33:22, Job_33:28, Job_33:30, Psa_6:2-4 (3), Psa_7:2, Psa_7:5, Psa_11:1, Psa_11:5, Psa_13:2, Psa_16:10, Psa_17:13, Psa_19:7, Psa_22:20, Psa_22:29, Psa_24:3-4 (2), Psa_25:1, Psa_25:13, Psa_25:20, Psa_26:9, Psa_30:3, Psa_31:7, Psa_31:9, Psa_33:19-20 (2), Psa_34:2, Psa_34:22, Psa_35:3-4 (2), Psa_35:7, Psa_35:9, Psa_35:12-13 (2), Psa_35:17, Psa_40:14, Psa_41:4, Psa_42:1-2 (2), Psa_42:4-6 (3), Psa_42:11, Psa_43:5, Psa_44:25, Psa_49:8, Psa_49:15, Psa_49:18, Psa_54:3-4 (2), Psa_55:18, Psa_56:6, Psa_56:13, Psa_57:1, Psa_57:4, Psa_57:6, Psa_59:3, Psa_62:1, Psa_62:5, Psa_63:1, Psa_63:5, Psa_66:8-9 (3), Psa_66:16, Psa_69:1, Psa_69:10, Psa_69:18, Psa_70:2, Psa_71:10, Psa_71:13, Psa_71:23, Psa_72:14, Psa_74:19, Psa_77:2, Psa_78:50, Psa_86:2 (2), Psa_86:4 (2), Psa_86:13-14 (2), Psa_88:3, Psa_88:14, Psa_89:48, Psa_94:17, Psa_94:19, Psa_94:21, Psa_103:1-2 (2), Psa_103:22, Psa_104:1, Psa_104:35, Psa_106:15, Psa_107:5, Psa_107:9 (2), Psa_107:18, Psa_107:26, Psa_109:20, Psa_109:31, Psa_116:4, Psa_116:7-8 (2), Psa_119:20, Psa_119:25, Psa_119:28, Psa_119:81, Psa_119:109, Psa_119:129, Psa_119:167, Psa_119:175, Psa_120:2, Psa_121:6-7 (2), Psa_124:4-5 (3), Psa_124:7, Psa_130:5-6 (2), Psa_138:2-3 (2), Psa_139:14, Psa_141:8, Psa_142:4, Psa_142:7, Psa_143:3, Psa_143:6, Psa_143:8, Psa_143:11-12 (2), Psa_146:1, Pro_2:10, Pro_3:22, Pro_6:30, Pro_6:32, Pro_8:36, Pro_10:3, Pro_11:17, Pro_11:25, Pro_13:2, Pro_13:4 (2), Pro_13:19, Pro_13:25, Pro_15:32, Pro_16:17, Pro_16:24, Pro_18:7, Pro_19:2, Pro_19:8, Pro_19:15-16 (2), Pro_19:18, Pro_20:2, Pro_21:10, Pro_21:23, Pro_22:5, Pro_22:23, Pro_22:25, Pro_23:14, Pro_24:12, Pro_24:14, Pro_25:13, Pro_25:25, Pro_27:7 (2), Pro_29:10, Pro_29:17, Ecc_2:24 (2), Ecc_4:8, Ecc_6:2-3 (2), Ecc_7:28, Son_1:7, Son_3:1-4 (4), Son_5:6, Son_6:12, Isa_1:14, Isa_3:9, Isa_10:18, Isa_26:8-9 (2), Isa_29:8 (2), Isa_32:6, Isa_38:15, Isa_38:17, Isa_42:1, Isa_44:20, Isa_51:23, Isa_53:10-12 (3), Isa_58:2-3 (3), Isa_58:5, Isa_58:10-11 (3), Isa_61:10, Isa_66:3, Jer_4:10, Jer_4:19, Jer_4:31, Jer_5:9, Jer_5:29, Jer_9:8-9 (2), Jer_12:7, Jer_13:17, Jer_18:19-20 (2), Jer_20:13, Jer_31:12, Jer_31:14, Jer_31:25 (2), Jer_32:41, Jer_38:16-17 (2), Jer_38:20, Jer_50:19, Jer_51:6, Jer_51:45, Lam_1:11, Lam_1:16, Lam_2:12, Lam_3:17, Lam_3:20, Lam_3:24-25 (2), Lam_3:58, Eze_3:19, Eze_3:21, Eze_4:14, Eze_18:4 (3), Eze_18:20, Eze_18:27, Eze_24:21, Eze_33:5, Eze_33:9, Jon_2:4-5 (2), Mic_6:7 (2), Mic_7:1, Hab_2:4, Hab_2:10, Zec_11:8

Exo 23:9  Also thou shalt not oppress a stranger: for ye know the soul of a stranger, seeing ye were strangers in the land of Egypt.

Gen 2:7  And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

What it means to know the soul of a stranger, spiritually speaking, is to understand that the Lord has caused us all to be who we are, to experience what we experience, and to be trapped as SLAVES to the Will of God in our lives.

When judging things that are set in front of us to judge, we should be looking toward what we have been freed from in order to then look to the cross of Christ and realize that Jesus Christ has “sat us on judgment bench” to be able to represent Him as ambassadors.

Exo 23:7  Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.
Exo 23:8  And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.
Exo 23:9  Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

The points of Exodus 23:7-9 are we cannot possibly hope to make proper judgments in our lives if we lean only toward our own understandings. We need witnesses and guidance to make proper assessments. Otherwise, we spiritually kill those whom we give advice to since we are not founded in the truth.

We are able to be bribed and influenced and this happens because our eyes can be blinded. They must be “open” and not shut by influences/bribes over us. We must always stick with wise and righteous Words, the word of God, to know we are indeed not being blind in judgment.

If we don’t remember where is it is we have come from remembering what we have been set free from when we were slaves, then we are in now shape to be able to judge situations properly.

These laws precede the verses coming next week which give to us the various time tables and feasts the Lord has given us when we follow His laws and become His people.